Question: Authors Bronkhorst and Anderson claim the four truths bacame a substitution for what?

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

Answer: prajna

<hl> According to both Bronkhorst and Anderson, the four truths became a substitution for prajna , or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. <hl> According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

According to both Bronkhorst and Anderson, the four truths became a substitution for <hl> prajna <hl>, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

According to both Bronkhorst and Anderson, the four truths became a substitution for <hl> prajna <hl> , or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas.


Question: What is prajna called in english?

Answer: liberating insight

<hl> According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or " liberating insight ", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. <hl> According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "<hl> liberating insight <hl>", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been personal, "adjusted to the need of each person."

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or " <hl> liberating insight <hl> ", in the suttas in those texts where "liberating insight" was preceded by the four jhanas.


Question: Gotamas teachings may have been personal and adjusted to the need of each what?

Answer: person

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". <hl> Gotama's teachings may have been person al, "adjusted to the need of each person." <hl>

According to both Bronkhorst and Anderson, the four truths became a substitution for prajna, or "liberating insight", in the suttas in those texts where "liberating insight" was preceded by the four jhanas. According to Bronkhorst, the four truths may not have been formulated in earliest Buddhism, and did not serve in earliest Buddhism as a description of "liberating insight". Gotama's teachings may have been <hl> person <hl>al, "adjusted to the need of each person."

Gotama's teachings may have been <hl> person <hl> al, "adjusted to the need of each person."


Question: How many marks of existence reflect Upanishadic influences?

The three marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that the these terms were already in use at the Buddha's time, and were familiair to his hearers.

Answer: three

<hl> The three marks of existence may reflect Upanishadic or other influences. <hl> K.R. Norman supposes that the these terms were already in use at the Buddha's time, and were familiair to his hearers.

The <hl> three <hl> marks of existence may reflect Upanishadic or other influences. K.R. Norman supposes that the these terms were already in use at the Buddha's time, and were familiair to his hearers.


Question: The periods of Buddhisma in India is divided into how many periods?

Answer: five

<hl> The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism). <hl>

The history of Indian Buddhism may be divided into <hl> five <hl> periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).


Question: What is the first period of Buddhism called?

Answer: Early Buddhism

<hl> The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism). <hl>

The history of Indian Buddhism may be divided into five periods: <hl> Early Buddhism <hl> (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).


Question: What is another name for Nikaya buddhism?

Answer: Sectarian

<hl> The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism). <hl>

The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or <hl> Sectarian <hl> Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism).


Question: What is the last period of Buddhism?

Answer: Esoteric Buddhism

<hl> The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism). <hl>

The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and <hl> Esoteric Buddhism <hl> (also called Vajrayana Buddhism).


Question: What is Esoteric Buddhism also called?

Answer: Vajrayana

<hl> The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called Vajrayana Buddhism). <hl>

The history of Indian Buddhism may be divided into five periods: Early Buddhism (occasionally called Pre-sectarian Buddhism), Nikaya Buddhism or Sectarian Buddhism: The period of the Early Buddhist schools, Early Mahayana Buddhism, Later Mahayana Buddhism, and Esoteric Buddhism (also called <hl> Vajrayana <hl> Buddhism).


Question: Was is the earliest phase of buddhism?

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and rebirth, the Four Noble Truths, the Noble Eightfold Path, and nirvana. Some scholars disagree, and have proposed many other theories.

Answer: Pre-sectarian

<hl> Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. <hl> Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and rebirth, the Four Noble Truths, the Noble Eightfold Path, and nirvana. Some scholars disagree, and have proposed many other theories.

<hl> Pre-sectarian <hl> Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and rebirth, the Four Noble Truths, the Noble Eightfold Path, and nirvana. Some scholars disagree, and have proposed many other theories.


Question: Gautama Buddha most likely taught the idea of Karma and what?

Answer: rebirth

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. <hl> Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and rebirth , the Four Noble Truths, the Noble Eightfold Path, and nirvana. <hl> Some scholars disagree, and have proposed many other theories.

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and <hl> rebirth <hl>, the Four Noble Truths, the Noble Eightfold Path, and nirvana. Some scholars disagree, and have proposed many other theories.

Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and <hl> rebirth <hl> , the Four Noble Truths, the Noble Eightfold Path, and nirvana.


Question: Gautama buddha taught what Path concept?

Answer: Noble Eightfold

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. <hl> Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and rebirth, the Four Noble Truths, the Noble Eightfold Path, and nirvana. <hl> Some scholars disagree, and have proposed many other theories.

Pre-sectarian Buddhism is the earliest phase of Buddhism, recognized by nearly all scholars. Its main scriptures are the Vinaya Pitaka and the four principal Nikayas or Agamas. Certain basic teachings appear in many places throughout the early texts, so most scholars conclude that Gautama Buddha must have taught something similar to the Three marks of existence, the Five Aggregates, dependent origination, karma and rebirth, the Four Noble Truths, the <hl> Noble Eightfold <hl> Path, and nirvana. Some scholars disagree, and have proposed many other theories.


Question: Soon after the parinirvana of Gautama Buddha, what type of council was held?

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

Answer: Buddhist

<hl> According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. <hl> As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first <hl> Buddhist <hl> council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.


Question: Who was cousin of the Buddha?

Answer: Ānanda

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. <hl> In the first council, Ānanda , a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. <hl> Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, <hl> Ānanda <hl>, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

In the first council, <hl> Ānanda <hl> , a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma.


Question: What are the discourses of the Buddha called?

Answer: sūtras

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. <hl> In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses ( sūtras , Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. <hl> Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (<hl> sūtras <hl>, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma. Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses ( <hl> sūtras <hl> , Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma.


Question: Some sources say that discourse of who else were recited along with Buddha's?

Answer: abhidhamma

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. <hl> In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the abhidhamma . <hl> Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

According to the scriptures, soon after the parinirvāṇa (from Sanskrit: "highest extinguishment") of Gautama Buddha, the first Buddhist council was held. As with any ancient Indian tradition, transmission of teaching was done orally. The primary purpose of the assembly was to collectively recite the teachings to ensure that no errors occurred in oral transmission. In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the <hl> abhidhamma <hl>. Upāli, another disciple, recited the monastic rules (vinaya). Most scholars regard the traditional accounts of the council as greatly exaggerated if not entirely fictitious.[note 36]Richard Gombrich noted Sariputta led communal recitations of the Buddha's teaching for preservation in the Buddha's lifetime in Sangiti Sutta (Digha Nikaya #33), and something similar to the First Council must have taken place to compose Buddhist scriptures.

In the first council, Ānanda, a cousin of the Buddha and his personal attendant, was called upon to recite the discourses (sūtras, Pāli suttas) of the Buddha, and, according to some sources, the <hl> abhidhamma <hl> .


Question: The Sangha began to break into separte factions after what council?

According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.

Answer: the Second

<hl> According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] <hl> The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.

According to most scholars, at some period after <hl> the Second <hl> Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.


Question: According to the Dipavamsa they started immediately after what council?

Answer: the Second Council

<hl> According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] <hl> The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.

According to most scholars, at some period after <hl> the Second Council <hl> the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE.


Question: The Mahasanghika places the breakup at what time?

Answer: 100 BCE

According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. <hl> According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly 100 BCE . <hl>

According to most scholars, at some period after the Second Council the Sangha began to break into separate factions.[note 37] The various accounts differ as to when the actual schisms occurred. According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly <hl> 100 BCE <hl>.

According to the Dipavamsa of the Pāli tradition, they started immediately after the Second Council, the Puggalavada tradition places it in 137 AN, the Sarvastivada tradition of Vasumitra says it was in the time of Ashoka and the Mahasanghika tradition places it much later, nearly <hl> 100 BCE <hl> .


Question: The major schism was between the Sthaviras and what other group?

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

Answer: Mahasanghikas

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. <hl> This contradicts the Mahasanghikas ' own vinaya, which shows them as on the same, winning side. <hl> The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the <hl> Mahasanghikas <hl>' own vinaya, which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

This contradicts the <hl> Mahasanghikas <hl> ' own vinaya, which shows them as on the same, winning side.


Question: The Dipavamsa says that the losing party broke away in protest and formed what?

Answer: Mahasanghika

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. <hl> The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika . <hl> This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the <hl> Mahasanghika <hl>. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.

The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the <hl> Mahasanghika <hl> .


Question: The Mahasanghikas argued that the Sthaviras were trying to expand what?

Answer: the vinaya

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. <hl> The Mahāsāṅghikas argued that the Sthaviras were trying to expand the vinaya and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. <hl> Both parties, therefore, appealed to tradition.

The root schism was between the Sthaviras and the Mahāsāṅghikas. The fortunate survival of accounts from both sides of the dispute reveals disparate traditions. The Sthavira group offers two quite distinct reasons for the schism. The Dipavamsa of the Theravāda says that the losing party in the Second Council dispute broke away in protest and formed the Mahasanghika. This contradicts the Mahasanghikas' own vinaya, which shows them as on the same, winning side. The Mahāsāṅghikas argued that the Sthaviras were trying to expand <hl> the vinaya <hl> and may also have challenged what they perceived were excessive claims or inhumanly high criteria for arhatship. Both parties, therefore, appealed to tradition.


Question: Who gave rise to the Theravada school?

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.

Answer: Sthaviras

<hl> The Sthaviras gave rise to several schools, one of which was the Theravāda school. <hl> Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.

The <hl> Sthaviras <hl> gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.


Question: Monks following different schools of thought seem to have lived happily together in the same what?

Answer: monasteries

The Sthaviras gave rise to several schools, one of which was the Theravāda school. <hl> Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries , but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too. <hl>

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same <hl> monasteries <hl>, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.

Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same <hl> monasteries <hl> , but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too.


Question: By the latest at around 100 CE, schisms were being caused by what type of desagreements?

Answer: doctrinal

The Sthaviras gave rise to several schools, one of which was the Theravāda school. <hl> Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by doctrinal disagreements too. <hl>

The Sthaviras gave rise to several schools, one of which was the Theravāda school. Originally, these schisms were caused by disputes over vinaya, and monks following different schools of thought seem to have lived happily together in the same monasteries, but eventually, by about 100 CE if not earlier, schisms were being caused by <hl> doctrinal <hl> disagreements too.


Question: What is a detailed scholastic reworking of doctrinal material called?

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

Answer: Abhidharma

Following (or leading up to) the schisms, each Saṅgha started to accumulate <hl> an Abhidharma , a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. <hl> These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

Following (or leading up to) the schisms, each Saṅgha started to accumulate an <hl> Abhidharma <hl>, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

an <hl> Abhidharma <hl> , a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications.


Question: The abhidharma texts do not contain treatises, but what?

Answer: summaries or numerical lists

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. <hl> These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists . <hl> Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but <hl> summaries or numerical lists <hl>. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

These Abhidharma texts do not contain systematic philosophical treatises, but <hl> summaries or numerical lists <hl> .


Question: The Abhidharma texts are from what time?

Answer: 3rd century BCE

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. <hl> Scholars generally date these texts to around the 3rd century BCE , 100 to 200 years after the death of the Buddha. <hl> Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the <hl> 3rd century BCE <hl>, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38]

Scholars generally date these texts to around the <hl> 3rd century BCE <hl> , 100 to 200 years after the death of the Buddha.


Question: There is a disagreement on whether a school had an Abhidhamma or not, which school is it?

Answer: Mahasanghika

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. <hl> Scholars disagree on whether the Mahasanghika school had an Abhidhamma Pitaka or not.[note 38] <hl>

Following (or leading up to) the schisms, each Saṅgha started to accumulate an Abhidharma, a detailed scholastic reworking of doctrinal material appearing in the Suttas, according to schematic classifications. These Abhidharma texts do not contain systematic philosophical treatises, but summaries or numerical lists. Scholars generally date these texts to around the 3rd century BCE, 100 to 200 years after the death of the Buddha. Therefore the seven Abhidharma works are generally claimed not to represent the words of the Buddha himself, but those of disciples and great scholars.[note 38] Every school had its own version of the Abhidharma, with different theories and different texts. The different Abhidharmas of the various schools did not agree with each other. Scholars disagree on whether the <hl> Mahasanghika <hl> school had an Abhidhamma Pitaka or not.[note 38]


Question: Which sutras are among the earliest Mahayana sutras?

Answer: Prajñāpāramitā

<hl> Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India. <hl>

Several scholars have suggested that the <hl> Prajñāpāramitā <hl> sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India.


Question: The Prajnaparamita sutras were developed along the krsna river in what region of South India?

Answer: Āndhra

<hl> Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the Āndhra region of South India. <hl>

Several scholars have suggested that the Prajñāpāramitā sūtras, which are among the earliest Mahāyāna sūtras, developed among the Mahāsāṃghika along the Kṛṣṇa River in the <hl> Āndhra <hl> region of South India.


Question: The earliest Mahayana sutra include the very first version of what genre?

The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."

Answer: Prajñāpāramitā

<hl> The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. <hl> Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."

The earliest Mahāyāna sūtras to include the very first versions of the <hl> Prajñāpāramitā <hl> genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."


Question: Texts concerning Aksobhya Buddha were written down in what century?

Answer: 1st century BCE

<hl> The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. <hl> Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."

The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the <hl> 1st century BCE <hl> in the south of India. Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."


Question: Author Warder believes that the Mahayana originated in the south of India in what area?

Answer: Āndhra

The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. <hl> Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the Āndhra country, on the Kṛṣṇa River." <hl> A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."

The earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā genre, along with texts concerning Akṣobhya Buddha, which were probably written down in the 1st century BCE in the south of India. Guang Xing states, "Several scholars have suggested that the Prajñāpāramitā probably developed among the Mahāsāṃghikas in southern India, in the <hl> Āndhra <hl> country, on the Kṛṣṇa River." A.K. Warder believes that "the Mahāyāna originated in the south of India and almost certainly in the Āndhra country."


Question: The ancient buddhist site in the lower Krsna Valley can be traced to at least what century BCE?

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."

Answer: third

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." <hl> They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." <hl> Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the <hl> third <hl> century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India."


Question: Evidence suggests that many Early mahayana scriptures originated in what part of India?

Answer: South

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." <hl> Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in South India." <hl>

Anthony Barber and Sree Padma note that "historians of Buddhist thought have been aware for quite some time that such pivotally important Mahayana Buddhist thinkers as Nāgārjuna, Dignaga, Candrakīrti, Āryadeva, and Bhavaviveka, among many others, formulated their theories while living in Buddhist communities in Āndhra." They note that the ancient Buddhist sites in the lower Kṛṣṇa Valley, including Amaravati, Nāgārjunakoṇḍā and Jaggayyapeṭa "can be traced to at least the third century BCE, if not earlier." Akira Hirakawa notes the "evidence suggests that many Early Mahayana scriptures originated in <hl> South <hl> India."


Question: There is no evidence that Mahayana ever referred to a separate school of what?

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.

Answer: Buddhism

<hl> There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism , but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. <hl> Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of <hl> Buddhism <hl>, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of <hl> Buddhism <hl> , but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas.


Question: The mahayana never tried to have separte what?

Answer: Vinaya

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). <hl> Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. <hl> This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate <hl> Vinaya <hl> or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side.


Question: We know that both Mahayana and non Mahayana monks live in the same what?

Answer: monasteries

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. <hl> From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same monasteries side by side. <hl>

There is no evidence that Mahāyāna ever referred to a separate formal school or sect of Buddhism, but rather that it existed as a certain set of ideals, and later doctrines, for bodhisattvas. Initially it was known as Bodhisattvayāna (the "Vehicle of the Bodhisattvas"). Paul Williams has also noted that the Mahāyāna never had nor ever attempted to have a separate Vinaya or ordination lineage from the early schools of Buddhism, and therefore each bhikṣu or bhikṣuṇī adhering to the Mahāyāna formally belonged to an early school. This continues today with the Dharmaguptaka ordination lineage in East Asia, and the Mūlasarvāstivāda ordination lineage in Tibetan Buddhism. Therefore Mahāyāna was never a separate rival sect of the early schools. From Chinese monks visiting India, we now know that both Mahāyāna and non-Mahāyāna monks in India often lived in the same <hl> monasteries <hl> side by side.


Question: Most of the early extant evidence for the origins of Mhayana comes from what type of translations?

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]

Answer: Chinese

<hl> Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. <hl> These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]

Much of the early extant evidence for the origins of Mahāyāna comes from early <hl> Chinese <hl> translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]


Question: The Mahayana teachings were first propagated into China by who?

Answer: Lokakṣema

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. <hl> These Mahāyāna teachings were first propagated into China by Lokakṣema , the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] <hl> Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by <hl> Lokakṣema <hl>, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]

These Mahāyāna teachings were first propagated into China by <hl> Lokakṣema <hl> , the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39]


Question: The earliest Mahayana sutras included the very first versions of what series?

Answer: Prajñāpāramitā

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] <hl> Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40] <hl>

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the <hl> Prajñāpāramitā <hl> series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40]


Question: Texts concerning Aksobhya Buddha were probably composed in what century BCE?

Answer: 1st

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] <hl> Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the 1st century BCE in the south of India.[note 40] <hl>

Much of the early extant evidence for the origins of Mahāyāna comes from early Chinese translations of Mahāyāna texts. These Mahāyāna teachings were first propagated into China by Lokakṣema, the first translator of Mahāyāna sūtras into Chinese during the 2nd century CE.[note 39] Some scholars have traditionally considered the earliest Mahāyāna sūtras to include the very first versions of the Prajñāpāramitā series, along with texts concerning Akṣobhya Buddha, which were probably composed in the <hl> 1st <hl> century BCE in the south of India.[note 40]


Question: What four types of thought developed during the period of late mahayna buddhism?

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.

Answer: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic

<hl> During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. <hl> In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.

During the period of Late Mahayana Buddhism, four major types of thought developed: <hl> Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic <hl> as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.


Question: What was the latest thought type?

Answer: Buddhist Logic

<hl> During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and Buddhist Logic as the last and most recent. <hl> In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara, Tathagatagarbha, and <hl> Buddhist Logic <hl> as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.


Question: In India the two main philosophical schools of the Mahayana were Madhyamaka and what else?

Answer: Yogacara

<hl> During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, Yogacara , Tathagatagarbha, and Buddhist Logic as the last and most recent. <hl> In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, <hl> Yogacara <hl>, Tathagatagarbha, and Buddhist Logic as the last and most recent. In India, the two main philosophical schools of the Mahayana were the Madhyamaka and the later Yogacara. According to Dan Lusthaus, Madhyamaka and Yogacara have a great deal in common, and the commonality stems from early Buddhism. There were no great Indian teachers associated with tathagatagarbha thought.

During the period of Late Mahayana Buddhism, four major types of thought developed: Madhyamaka, <hl> Yogacara <hl> , Tathagatagarbha, and Buddhist Logic as the last and most recent.


Question: Buddhism may have spread quickly because of what Mauryan emperor?

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more stūpas (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

Answer: Ashoka

<hl> Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka , who was a public supporter of the religion. <hl> The support of Aśoka and his descendants led to the construction of more stūpas (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

Buddhism may have spread only slowly in India until the time of the Mauryan emperor <hl> Ashoka <hl>, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more stūpas (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

Buddhism may have spread only slowly in India until the time of the Mauryan emperor <hl> Ashoka <hl> , who was a public supporter of the religion.


Question: The support of Asoka and his descendants led to what being built more?

Answer: stūpas

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, who was a public supporter of the religion. <hl> The support of Aśoka and his descendants led to the construction of more stūpas (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. <hl> These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more <hl> stūpas <hl> (Buddhist religious memorials) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.


Question: What does stupas mean in English?

Answer: Buddhist religious memorials

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, who was a public supporter of the religion. <hl> The support of Aśoka and his descendants led to the construction of more stūpas ( Buddhist religious memorials ) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. <hl> These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

Buddhism may have spread only slowly in India until the time of the Mauryan emperor Ashoka, who was a public supporter of the religion. The support of Aśoka and his descendants led to the construction of more stūpas (<hl> Buddhist religious memorials <hl>) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India. These two missions, in opposite directions, would ultimately lead, in the first case to the spread of Buddhism into China, and in the second case, to the emergence of Theravāda Buddhism and its spread from Sri Lanka to the coastal lands of Southeast Asia.

The support of Aśoka and his descendants led to the construction of more stūpas ( <hl> Buddhist religious memorials <hl> ) and to efforts to spread Buddhism throughout the enlarged Maurya empire and even into neighboring lands—particularly to the Iranian-speaking regions of Afghanistan and Central Asia, beyond the Mauryas' northwest border, and to the island of Sri Lanka south of India.


Question: Emissaries were sent to various countries to what direct from India?

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.

Answer: west

This period marks the first known spread of Buddhism beyond India. <hl> According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. <hl> It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries <hl> west <hl> of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.


Question: Scholars disagree on whether emissaries were accompanied by Buddhist what?

Answer: missionaries

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. <hl> It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries . <hl>

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist <hl> missionaries <hl>.

It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist <hl> missionaries <hl> .


Question: What were the emissaries used for?

Answer: to spread Buddhism

This period marks the first known spread of Buddhism beyond India. <hl> According to the edicts of Aśoka, emissaries were sent to various countries west of India to spread Buddhism (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. <hl> It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.

This period marks the first known spread of Buddhism beyond India. According to the edicts of Aśoka, emissaries were sent to various countries west of India <hl> to spread Buddhism <hl> (Dharma), particularly in eastern provinces of the neighboring Seleucid Empire, and even farther to Hellenistic kingdoms of the Mediterranean. It is a matter of disagreement among scholars whether or not these emissaries were accompanied by Buddhist missionaries.


Question: The gradual spread of Buddhism exposed it to a variety of influences including what civilization?

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. A Greek king, Menander, has even been immortalized in the Buddhist canon.

Answer: Persian and Greek

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. <hl> During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. <hl> Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. A Greek king, Menander, has even been immortalized in the Buddhist canon.

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. During this period Buddhism was exposed to a variety of influences, from <hl> Persian and Greek <hl> civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. A Greek king, Menander, has even been immortalized in the Buddhist canon.


Question: Who was the Greek king immortalized in Buddhist canon?

Answer: Menander

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. <hl> A Greek king, Menander , has even been immortalized in the Buddhist canon. <hl>

The gradual spread of Buddhism into adjacent areas meant that it came into contact with new ethnical groups. During this period Buddhism was exposed to a variety of influences, from Persian and Greek civilization, to changing trends in non-Buddhist Indian religions—themselves influenced by Buddhism. Striking examples of this syncretistic development can be seen in the emergence of Greek-speaking Buddhist monarchs in the Indo-Greek Kingdom, and in the development of the Greco-Buddhist art of Gandhāra. A Greek king, <hl> Menander <hl>, has even been immortalized in the Buddhist canon.

A Greek king, <hl> Menander <hl> , has even been immortalized in the Buddhist canon.


Question: The Theravada school spread south from india in what century BCE?

The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).

Answer: 3rd century

<hl> The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. <hl> The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).

The Theravada school spread south from India in the <hl> 3rd century <hl> BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).


Question: The Dharmagupta schol spread in what century to Kashmir?

Answer: 3rd century

<hl> The Theravada school spread south from India in the 3rd century BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. <hl> The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).

The Theravada school spread south from India in the <hl> 3rd century <hl> BCE, to Sri Lanka and Thailand and Burma and later also Indonesia. The Dharmagupta school spread (also in 3rd century BCE) north to Kashmir, Gandhara and Bactria (Afghanistan).


Question: When was the first documented translation efforts by foreign Buddhist monks in China?

The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question.[note 41] The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE, probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin.

Answer: 2nd century CE

The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question.[note 41] <hl> The first documented translation efforts by foreign Buddhist monks in China were in the 2nd century CE , probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin. <hl>

The Silk Road transmission of Buddhism to China is most commonly thought to have started in the late 2nd or the 1st century CE, though the literary sources are all open to question.[note 41] The first documented translation efforts by foreign Buddhist monks in China were in the <hl> 2nd century CE <hl>, probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin.

The first documented translation efforts by foreign Buddhist monks in China were in the <hl> 2nd century CE <hl> , probably as a consequence of the expansion of the Kushan Empire into the Chinese territory of the Tarim Basin.


Question: Mahayana Sutras spread to China during what century?

In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

Answer: 2nd century CE

<hl> In the 2nd century CE , Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. <hl> During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

In the <hl> 2nd century CE <hl>, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

In the <hl> 2nd century CE <hl> , Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese.


Question: What two countries after China was the Mahayana sutras spread?

Answer: Korea and Japan

<hl> In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan , and were translated into Chinese. <hl> During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

In the 2nd century CE, Mahayana Sutras spread to China, and then to <hl> Korea and Japan <hl>, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the 8th century onwards), Buddhism spread from India to Tibet and Mongolia.

In the 2nd century CE, Mahayana Sutras spread to China, and then to <hl> Korea and Japan <hl> , and were translated into Chinese.


Question: When did Buddhism apread from India to Tibet?

Answer: 8th century onwards

In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. <hl> During the Indian period of Esoteric Buddhism (from the 8th century onwards ), Buddhism spread from India to Tibet and Mongolia. <hl>

In the 2nd century CE, Mahayana Sutras spread to China, and then to Korea and Japan, and were translated into Chinese. During the Indian period of Esoteric Buddhism (from the <hl> 8th century onwards <hl>), Buddhism spread from India to Tibet and Mongolia.

During the Indian period of Esoteric Buddhism (from the <hl> 8th century onwards <hl> ), Buddhism spread from India to Tibet and Mongolia.


Question: China and India are now starting to fund what type of shrines in various Asian countries?

By the late Middle Ages, Buddhism had become virtually extinct in India, although it continued to exist in surrounding countries. It is now again gaining strength worldwide. China and India are now starting to fund Buddhist shrines in various Asian countries as they compete for influence in the region.[web 20]

Answer: Buddhist

By the late Middle Ages, Buddhism had become virtually extinct in India, although it continued to exist in surrounding countries. It is now again gaining strength worldwide. <hl> China and India are now starting to fund Buddhist shrines in various Asian countries as they compete for influence in the region.[web 20] <hl>

By the late Middle Ages, Buddhism had become virtually extinct in India, although it continued to exist in surrounding countries. It is now again gaining strength worldwide. China and India are now starting to fund <hl> Buddhist <hl> shrines in various Asian countries as they compete for influence in the region.[web 20]


Question: What is the Dharma?

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Answer: the teachings of the Buddha

<hl> Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma ( the teachings of the Buddha ), and the Sangha (the Buddhist community). <hl> At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (<hl> the teachings of the Buddha <hl>), and the Sangha (the Buddhist community). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma ( <hl> the teachings of the Buddha <hl> ), and the Sangha (the Buddhist community).


Question: What is the Sangha?

Answer: the Buddhist community

<hl> Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha ( the Buddhist community ). <hl> At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (<hl> the Buddhist community <hl>). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha ( <hl> the Buddhist community <hl> ).


Question: West Buddhism is often seen as exotic and what?

Answer: progressive

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. <hl> While in the West Buddhism is often seen as exotic and progressive , in the East it is regarded as familiar and traditional. <hl> Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and <hl> progressive <hl>, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.

While in the West Buddhism is often seen as exotic and <hl> progressive <hl> , in the East it is regarded as familiar and traditional.


Question: New forms of Buddhism are created because of what reason?

Answer: Modern influences

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. <hl> Modern influences increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices. <hl>

Formal membership varies between communities, but basic lay adherence is often defined in terms of a traditional formula in which the practitioner takes refuge in The Three Jewels: the Buddha, the Dharma (the teachings of the Buddha), and the Sangha (the Buddhist community). At the present time, the teachings of all three branches of Buddhism have spread throughout the world, and Buddhist texts are increasingly translated into local languages. While in the West Buddhism is often seen as exotic and progressive, in the East it is regarded as familiar and traditional. Buddhists in Asia are frequently well organized and well funded. In countries such as Cambodia and Bhutan, it is recognized as the state religion and receives government support. <hl> Modern influences <hl> increasingly lead to new forms of Buddhism that significantly depart from traditional beliefs and practices.


Question: When did a number of modern movement in Buddhism emerge?

A number of modern movements or tendencies in Buddhism emerged during the second half of the 20th Century, including the Dalit Buddhist movement (also sometimes called 'neo-Buddhism'), Engaged Buddhism, and the further development of various Western Buddhist traditions.

Answer: second half of the 20th Century

<hl> A number of modern movements or tendencies in Buddhism emerged during the second half of the 20th Century , including the Dalit Buddhist movement (also sometimes called 'neo-Buddhism'), Engaged Buddhism, and the further development of various Western Buddhist traditions. <hl>

A number of modern movements or tendencies in Buddhism emerged during the <hl> second half of the 20th Century <hl>, including the Dalit Buddhist movement (also sometimes called 'neo-Buddhism'), Engaged Buddhism, and the further development of various Western Buddhist traditions.

A number of modern movements or tendencies in Buddhism emerged during the <hl> second half of the 20th Century <hl> , including the Dalit Buddhist movement (also sometimes called 'neo-Buddhism'), Engaged Buddhism, and the further development of various Western Buddhist traditions.